"As a Meditator in Burma, Should I Bow before Buddha Statues?"

Q: I appreciate the value of paying respects to a living monk, but I’m challenged when it comes to an inanimate object, such as statues, stupas, etc. How important or relevant is this practice, really?

A: “Lighten up!” laughs Bhikkhu Cintita. “It is true that in bowing to a statue there is no one to receive the bow. But we bow for ourselves, not for another. Bowing to a statue, or offering a statue food, water or flowers, is an enactment, it is theater. Learn to think of it as play, and do it anyway. Like bowing to monks, bowing to the Buddha is a wholesome practice of selflessness.”

As the American monk implies, some yogis may be perfectly comfortable paying respects to real people, but are not when a statue another inanimate object is placed before them. Some mistake this act as a sign of idolatry. J. George Scott noted this false assumption than a century ago:

There are few things which more irritate an educated Burman than to assert, or as most English do, calmly assume, that the Burmese are idolaters. The national idea is that idol-worship is especially the characteristic of the lowest savage tribes, and even fetichism is considered a superior faith. Therefore the accusation of bowing down to stocks and stones is intolerable, and the implication is combated with feverish energy. Where there are no prayers, in the technical sense of the word, there can be no idolatry. No one, not even Shin Gautama himself, can help a man in his strivings to lead a holy life. None but the individual in his own person can work out his special salvation, and he tries to do so by setting a splendid ideal before his mind. The words uttered before the impassive features of the Budh are not a supplication for mercy or aid, but the praises of the great Lord himself, through the contemplation of whose triumphant victory over passions and ignorance the most sinful may be led to a better state.

There is no Supreme Being; the Buddha himself, who even while he was on earth was no more than a perfect, sinless man, no longer exists to make intercession, were there any such power to which one might appeal. The only thing to be done is to praise, and in praising to strive to imitate, and through imitation to attain to the perfect knowledge, and so to the final deliverance, the exemption from the four burdens of heaviness, age, sickness, and death, which is the restful absorption of Ne'ban.

This explanation of the Burmese perspective still resonates today. A serene face, an inspiring posture, and a place to make offerings are seen as wonderful opportunities to develop one’s respect, humility, and devotion towards those aspects of Buddha’s qualities that one wishes to develop oneself.

U Sarana further advises that “giving up” and “non-clinging” are practiced in different ways, and that even when one brings such an attitude to an inanimate object, such as a Buddha statue, it can beneficially affect one’s spiritual practice. Thus, he notes, if one gives food to the Buddha statue, while the food will of course not be eaten, one has still relinquished one’s own possession and given it to a symbol of the Buddha. However, U Sarana adds there is a belief that while celestial beings do not ingest food, they do smell it (as they do incense, candles, flowers, etc.) This is why when food is offered to statues, it is often fragrant, such as ripe fruit. And even if one offers nothing materially, but simply prostrates oneself, this is also seen as a kind of “offering” or “renouncing,” for the yogi is letting go of some part of the ego in honoring the Enlightened One.

As Dr. Asabha reminds us, “When we pay respects to a statue, actually we are not paying respects to the statue, but our mind aims for the Buddha’s glory. This statue helps us to understand [the Buddha and his achievements]. When we see this statue, our mind aims to the Buddha’s glory, and we pay respects to the glory of the Buddha. Not this actual statue, this is only form. And when we pay respects to the pagoda, it is the same thing.” Venerable Rekkhita offers some specific advice for the Western yogi challenged with this act when he writes, “Perhaps one way is to practice chanting chants that involve visualising the Buddha and some of his foremost disciples. Such as the Buddha Mangala Gātha, where the Buddha is visualized seated in the centre and eight disciples are visualised at all the eight points of the compass. As these type of chants are a kind of mental imagery they can help understand the intention of the statue designers and builders or craftsmen.”

U Sunanda advises that when bowing to a statue of the Buddha, one should keep four qualities in mind: sīla, samadhi, vipassana, and vimutti. He also says it can be helpful to bring to mind that many paramis that the Buddha had to achieved in order to reach the end of suffering, and then the compassion he had in teaching this way to the greater community. Masoyein Sayadaw recommended to his many disciples that it was best pay respects to a statue of Buddha at least once daily. 

Prekhemma Sayadaw also speaks to this. He notes that there are four types of cetiya, or Relics, related to the Buddha. The third of these is odehta zedi, which includes stupas and representations of the Buddha. He advises that “[W]hen one pays respect to a statue or stupa, don’t think about it being a pile of bricks, but rather as the remains or as a representation of the Buddha. And who is the Buddha? He is the teacher of anyone who seeks to meditate. So in any structure, don’t think about the architecture or style, but its essence. Don’t think about the statue, but what it represents.” In fact, he feels this advice is as pertinent to Burmese Buddhists and monks as it is to foreign yogis; he laments that today, he sees many Burmese mechanically bowing down out of custom or tradition. The revered Shwe Oo Min Sayadaw used to counsel his students, pone daw go gone daw hlan deh, or, “When you see the statue, ‘cover’ [that is, give importance to] the qualities.”

Shwe Oo Min Sayadaw’s student, U Tejaniya, advises his Western students, “If you have resistance, then don’t bow. But if wholeheartedly the mind is calm, then do it. This is also a form of gratitude, gratitude for these teachings that are so valuable. I don’t want to push anyone to have to bow.” In this vein, U Tejaniya recalled an incident where a Muslim questioner came to meet with Shwe Oo Min Sayadaw, and did not bow to him. Although others were upset, his teacher was not disturbed in the slightest, saying that he did not become a monk simply so that others would bow to him. Recalls U Tejaniya, “This is [each person’s] own business.”

Like his teacher, U Tejaniya has noticed that some Burmese monks may have too much of an attachment on the outer forms, and Maha Gandayone Sayadwa U Janaka spoke similarly half a century earlier when he suggested that an overly-fastidious attention towards the shrine area has distracted lay supporters from the more important part of the teachings. He wrote in Autobiography, “[T]he images of various styles and types so confused our visage that we lost the true Buddha.” It is important to add, however, that he was quick to note that benefit can indeed come to one who properly honors a Buddha statue, elsewhere saying that he did “not mean to say that prayer and offer of food, flower, and light at the pagodas are of no merit.” What bothered him was when he saw people praying at the Buddha images and pagodas for personal gratification.

Essentially, the decision of bowing before a statue is the yogi’s to make, and so long as one does not show overt disrespect (such as touching the image’s head, sitting higher than the statue, pointing one’s feet towards it, etc.) it is generally acceptable. For those that see it as another layer of the practice, it is fine to do, while for those that see it as veering into the category of “organized religion,” it can be avoided. Of course, one should also check with the Sayadaw of the monastery where one is staying, as some may feel that bowing is a central part of the Buddhist practice they are teaching. This is the stance that Sayagyi U Ba Khin took when a Muslim merchant friend of his student U Goenka wished to take a course to relieve his insomnia. Despite the fact that the “calmness of the place and the kindly presence of the Teacher made a strong impact on him,” he suddenly decided to decline attending the course based on a Buddha shrine he saw at IMC, for his religion prohibited the glorification of images. U Ba Khin heard about the man’s hesitation, and promised him that not only would he not be required to bow before it, but he could even curtain the image off during this course if he felt threatened by it. The man later felt comfortable paying formal respects to Sayagyi as he had great gratitude for his teachings, but did not ultimately bow to the statue.

“A great deal of nonsense has been written from time to time on the subject of the Burmese custom of Shiko. A Burman coming into the presence of a superior, a monk, a member of the royal house, an official, an elder of his family, adopts an attitude akin to kneeling, and places the palms of his hands together. Placing the palms of the hands together and slightly raising them is the essence of the attitude of respect. It is a charming and graceful salutation. ..[W]hat objection there can be to the hands slightly lifted in reverence, a natural and beautiful action, why it should be thought more dignified to pretend to cast dust on the head in salaaming, I cannot understand.” Sir Herbert White, A Civil Servant in Burma, 1913

 Sayadaw U Janaka Speaks

Maha Gandayone Sayadaw U Janaka was famous for getting to the heart of the Buddha’s teachings, even when it exposed traditional Burmese beliefs and practices that had veered away from this core message. He often spoke of this relationship between the Buddha and the Dhamma on the one hand, and a statue that represents them on the other. Following are some of his more memorable quotes:
· Images and idols of the Buddha are just imitations of the physique of the Buddha.
· Myanmar sculptures make the Buddha’s image in Myanmar style, so do the Chinese and Indian sculptures in their own styles. The real intention is to make people think of the Buddha and adore Him all the more.
· Images and idols lay a cover over the real Buddha; preachers’ preachings cover up the real Dhamma; bogus monks cover up the real Saṅgha.

The Timeless Rhythms of Burmese Village Life

“The head of the village monastery virtually becomes the head of the village.” Maha Gandayone Sayadaw U Janaka

In many ways, the timeless rhythms of Burmese village life have changed little over the centuries. In Through the Looking Glass, the American monk Bhikkhu Cintita observed this timeless quality in village homes in 2013, writing: “Almost all houses in Burma are basically wicker baskets, thin but rigid structures of bamboo and straw with thatched roofs, simple holes for doors and windows, sometimes with a wooden flap but no glass, and an outhouse in the back.” In many villages, life still flows according to the seasons and revolves around farming. Today, about three-quarters of Myanmar’s population is rural, much of which is concentrated along the country’s many rivers, where agriculture the obvious main livelihood due to the very fertile soil. Similar to rural cultures the world over, it tends to be more “conservative” and religious in rural Myanmar than in its more urban counterparts.

The Bye Bye Sayadaw

For foreigners unaccustomed to the style of Burmese names, it can be confusing to understand the best way to refer to a monk, as well as to keep track of the different names used to reference a single person. It is most polite within Burmese society to use an honorific prefix before the name when referring to people. Burmese people-- including lays-- may also be known to change names more often than in other cultures. While it is not common to do so upon marriage (since family names are usually not employed), one may do so in order to change one’s luck. Then, ordination gives the aspirant a new Pali name. This is also the case for monks who reach a high level of renown, when their formal Pali name becomes superseded by the name of a place or region in which they achieved their attainments or spent extended periods of time. Indeed, at that point, it is usually considered slightly inappropriate to use their Pali-given name because it sound too personal for a monk who has become so venerated. There is no set point at which the monk’s name formally changes from the Pali name to one that includes the site or regional inference, but rather it is an organic process conferred by the followers and other monks. In such cases, many devotees who come later may never learn the name of the monk at all.

This was true of U Nyanadhaja, who spent time in Ledi forest; U Kumara, who resided in Webula Hills; and U Vimala, who spent the Japanese occupation in Baw Ba Tant Caves near Mogok. Some titles have a less clear origin, such as U Sobhana, who took the name of the monastery where he was residing, which itself was named after a famous “big drum” (or Maha Si); or the monk who was a former royal tutor and later went to live in the wild Sagaing Hills, eventually living in seclusion in a “cave of birds”, and becoming known at Hngettwin Sayadaw. Others, such as U Āciṇṇa in the Pa Auk tradition, may take on the name of their lineage, and he is commonly known today simply as Pa Auk Sayadaw; or U Aindarwanthais, who is referred to as the tenth Ledi Sayadaw (according to Mendelson, this started only in the 19th century). This was even so of U Lawkanatha, who during his lifetime was known commonly as “Italy Sayadaw,” referencing his place of birth. This is perhaps better than the name given to an American monk who would communicate the only words of English that village novices knew when seeing them, saying “bye bye.” Eventually they came to calling Bhikkhu Cintita the Bye Bye Sayadaw.

From a Western perspective, say that a relatively unknown monk has traveled to Eugene, Oregon, and here he begins to practice seriously in the forests surrounding the town. As he begins to get known throughout the state and beyond, some may refer to him in a short-handed way as “the Eugene Sayadaw.” Eventually he may become so renowned that the definite article “the” is dropped and “Eugene Sayadaw” begins to be used a proper name. When rendered in English, different authors choose to use or omit the definite article, and today some consider the use of the definite article to be more formal. 

"The Dog Barks at the Man on the Elephant"

Zazzle

A foreign meditator's welcome to many new villages or monasteries is often a chorus of howling hounds. This was one of the things that surprised the American Bhikkhu Cintita, who observed at Sītagū Academy in Sagaing that “to announce mealtime, someone would hit a big bell outside the kitchen with a mallet and at that time all of the Sītagū dogs… would take this as cue to point their chins skyward and howl.” In the case of dogs barking at a new arrival, eventually local residents will come over to investigate, whereupon they’ll immediately call the dogs off. And as one stays in one location long enough, it will not be this constant, daily headache, as the dogs will become accustomed to one’s presence. This non-sensical—though instinctual—dog barking is such a common feature that there is one expression, sin paw ga lu kwe haun which means “the dog barks at the man on the elephant.” It refers to exerting effort toward something that will not likely be very effective.

An American monk bringing Burmese Dhamma to the US

Bhikkhu Cintita with Burmese monks and novics

A recent article in Wisdom Quarterly describes the homecoming of Bhikkhu Cintita to the Sitagu vihara in Austin, Texas. 

The blog quotes from another article in The Statesman by Eileen Flynn, a friend who visited the Bhante while he was still in Burma. The American monk is hoping to bring a culture of monasticism back to the US, as Flynn writes:

   The ritualized interaction also nurtures humility and reverence among the lay people who bow before the monks. They're bowing to the robes, not the person, Cintita said. The monastic lifestyle allows monks to pursue spiritual understanding Buddhists associate with wisdom and compassion — ideals worth bowing to.

   In Myanmar, he said, monks are "the most visible sign of Buddhism."

And this is how Cintita believes monasticism, whether Christian or Buddhist, can help Americans find their spiritual moorings.

   "Monastics stand for the laity (and for each other) as exemplars and also as reality checks," he told me. "As such they have a subversive influence on the laity, to curb its natural tendency toward unskillful indulgence of various forms.

"Through the Looking Glass"

Bhikkhu Cintita, on alms rounds in Burma

Californian John Dinsmore led a full lay life for fifty years: he worked as a noted linguist, computer programmer, carpenter, and business entrepreneur in Eastern Europe just after the Soviet Union collapsed; he fathered three children and had several marriages and long-term relationships; and had several degrees in higher education and himself taught as a professor in various universities. However, despite all this, he still felt unfulfilled and in search of greater meaning. He ended up leaving most of his possessions and the trappings of lay life to devote himself entirely to Zen Buddhist practice in California and Texas, eventually becoming an integral member of the burgeoning Austin Zen Center. In time, he himself was appointed a Zen teacher and priest here. Still, the depth of renunciation for which he was searching could not be found in Zen, and so he accepted an invitation to travel to Burma on a pilgrimage. Arriving in full Zen clothing, he later ordained as a Theravadin Bhikkhu on a full moon day in Sagaing. In fact, his ordination took place at Sitagu Academy, on the very birthday of Sitagu Sayadaw. He spent the following 13 months between the Sitagu campuses in Yangon and Sagaing. Having recently turned 60 and now known as Bhikkhu Cintita, he has now written a memoir on the events leading to his life in robes. The entire book can be found here, while the monk's main blog is here.

Following is an excerpt, describing the time immediately after his ordination:

“My initial reply to the Burmese monks who had asked what felt different to me after ordination, ‘I know what I am!’ did not quite get to the heart of it. What was different after ordination was that now, for the first time, more than a few others, in fact an entire culture, an entire nation, recognized the shape of my life. It’s not so much that I know what I am — I had chosen to be it years before at the beginning of the good thinking that had earned me my name — but that others now also know who I am, and not only that, but through their respect for the robes show that they fully endorse and share my faith in this way of life. My gratitude for being held by this kind of support was and is to this very day boundless.”

A view of the Sitagu Academy campus in the Sagaing Hills